This is Hüsrev's letter.
Dear Master, my beloved teacher, my esteemed master; I kiss your hands and feet and pray for your health and well-being. I am submitting this letter, expressing my joy at having successfully completed the twenty-sixth and tenth parts within this week, and at having fully written the entire Qur'an.
Dear Master; I humbly request permission to speak about the experiences I encountered in this matter, and to mention some of the divine attentions from that Eternal Furqan.
It was as follows: When you commanded me to write a Qur'an, preserving the word correspondences of the words of Celal and the word of God, I eagerly took up my pen with great joy. In the beginning of the first three parts that I wrote, I was so troubled in my writing that my joy turned into despair and my enthusiasm into frustration. The fact that I had no Arabic handwriting at all intensified my despair and increased my frustration.
Dear Master; this condition did not last long. In the first days, working from morning until evening, being able to write only five or six pages was considered a great achievement for me, but the help and support of the Glorious Qur'an, the Book of Clear Evidence, came to my aid. The difficulties were replaced by joy, and the anxieties were replaced by happiness. Some days, I wished for the prayers to be prolonged or for the sunset to not occur so that I could not put down my pen. Sometimes I longed to write until dawn. At times, when I encountered particularly difficult pages, I would seek help from the Qur'an, and I would successfully write those pages with great ease. At other times, even with the easiest pages, I would stop seeking help. My pen seemed to express helplessness in writing. Indeed, sometimes I would mistakenly rewrite pages. Amidst all these difficulties, I noticed that the shape of my Arabic handwriting was changing. When I compared my first writings with my latest ones, I was initially very discouraged, wondering how I could have confidently presented such complicated handwriting like a brave warrior. Later, I joyfully expressed my gratitude for my happiness.
The Hafiz Ali, the teacher, who writes with the correspondences present in the Qur'an,
Barla Lâhikası
·Mektup 232
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Shûle
In the name of Allah, the Most Gracious, the Most Merciful.
O you the wise! The word Allah, which is the proper name of the Glorious, refers to the meanings expressed by all the Beautiful Names and all the perfect attributes. Other proper names refer only to their referents and do not refer to attributes. Because attributes are not parts of their referents, and there is no necessary connection between them. Therefore, they do not refer to attributes either by implication or by necessity. However, the word Allah, by consensus, refers to the Most Holy Essence. Since there is a necessary connection between the Most Holy Essence and the perfect attributes, it also refers to the attributes by necessity.
Similarly, the title of divinity implies the perfect attributes, and thus the proper name Allah also implies those attributes.
Similarly, the word Allah is also considered together with attributes after negation. Therefore, the statement "There is no god but Allah" implies as many statements as the number of the Beautiful Names. In this respect, this statement of unity, by the attributes it refers to, becomes one statement and becomes a thousand statements: "There is no creator but Allah, no originator, no provider, no sustainer but Allah," etc. Therefore, a progressing and mindful person, when saying this statement, is saying thousands of statements within it.
O you the wise! Since you know that everything comes from Allah and you affirm this, it is necessary to accept all harmful and beneficial things with approval and satisfaction. Otherwise, you would be compelled to fall into negligence. For this reason, external causes have been set and a veil of negligence has been placed over the eyes. The part of the events of the universe that opposes human desires and wishes is greater than the part that conforms to them. If the one who has desires sees these external causes and does not neglect the Cause of Causes, he would completely refer his objections to Allah.
Mesnevi-i Nuriye
·Sule
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In the Name of Him, the Sublime, 1
My beloved and respected brother, Tahsin Bey; we congratulate you on Laylat al-Qadr and wish you success. Our master sends you a special greeting. He said: "The History of Life that Tahsin has published has yielded the benefit of twenty major volumes and achieved great openings. Now, do not at all worry about some of the connections. Because it has drawn attention, it has become like a major proclamation. Just as the dissemination of twenty major volumes for twenty years in secret has led to great openings, so too the secret dissemination of the History of Life will, insha'Allah, yield the same result."
Secondly: Since the Almighty has kindly appointed you as the chief commander of the Risale-i Nur in Ankara, you have also been able to publish the commentary "Isharat al-Ijaz," which explains the composition of the Risale-i Nur, one of the forty proofs of the Qur'an. This style of composition consists of seven parts. One part is repetition. One type of repetition is the obvious repetition found in the Book of Celal. Indeed, our miraculous Qur'an demonstrates these repetitions. Insha'Allah, the publication and printing of this miraculous Qur'an will also be granted to you.
Previously, our master sent you ten thousand liras. Now, in accordance with the verses of the Qur'an, we are sending you six thousand six hundred and sixty-six liras, which is the amount remaining from the students' two-year stipends—this money contains a great secret and is as blessed as gold. It should not be spent on anyone else. We are sending you some copies of the Qur'an along with this and sending you many greetings.
2 The Everlasting is the Everlasting.
Your brothers,
Tahir, Zubeyir, Celal, Sungur
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Emirdağ Lâhikası - II
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